Sentences with phrase «dialectics which»

The text is short of dialectics which is necessary for dealing with a democratic process.

The liberal secularism (freedom of religion) and the Marxist secularism (freedom from religion) are techniques which overlooked the need for a dialectics which would uncover the concrete forms of domination distorting both sacralism and secularism.

Assessment of process thought, and in particular of its attribution of temporality to God, must proceed to an evaluation of the dialectic which is its final support.

In his magazine articles Maudoodi developed a dialectic which, though it could not silence the triple attack of communism, secularism, and modernism, was yet able to meet them face to face.

Nevertheless, inasmuch as each articulated one side of a basic religious polarity, they are necessarily complementary visions the solution to such historical oppositions and antagonisms is, therefore, a dialectical one — not in the Hegelian or Marxian sense of dialectic, but through a dialectic which acknowledges both sides of those paradoxes intrinsic to the religious situation.

Granting this, it also must be stressed that with Heraclitus dialectical thinking would not be struggling to overcome the law of contradiction, because reality itself was polemos, eris, enantios.7 Altizer sees with Cassirer and Heidegger that Seinvergessenheit and the logic - ization of logos came in after Heraclitus, but he insists on using a tainted dialectic which in effect assigns metaphysical primacy to post-Parmenidean concepts of contradiction.

Surely this is a recognition called for in a dialectic which is «struggling.»

At Erfurt the Occamists gave Martin a confidence in logical processes and the use of argument and dialectic which never left him, however much he thundered against it as a way to religious faith.

By doing these things he forms the beginning of a dialectic which, if pursued vigorously, can produce intelligent policy response to our very great difficulties.

Treated with silver nitrate on one side, the refractive surface works as an alternate plane that provides a different perspective, a window to elsewhere — creating a dialectic which is both spatial and temporal.

It is this dialectic which gives his work its distinctive, trembling beauty.»

Not exact matches

The second - generation Jewish intellectual with his background of Talmudic dialectic is mentally predisposed to Marxism to a degree which he himself rarely appreciates.

As itself voiceless and inarticulate, it may be the subject of, but can not itself participate in, that enterprise of dialectic and articulation which philosophy is.

Sir Sayyid urged the Muslims to develop a new science of dialectics to counter the atheistic trends produced by Western civilization, and in 1292 (A.D. 1875) he wrote a commentary on the Qur» an in which he rejected the conception of Islam as a code of rules and regulations which, he said, can not stand the test of scientific scrutiny.

I am using the term «dialectic» in its ancient and etymological sense, and it seems appropriate to describe the process by this word; for instead of an aprioristic, deductive method of procedure, the process was one of answering questions and objections as they arose, not in anticipation, and not as the unfolding, more geometrico, of a system implicit within a body of axioms or first principles which one needed only accept and then all the rest followed logically to the final Q.E.D..

Although biographically Kierkegaard's choice of a negative dialectic was hardened by his second conversion or «metamorphosis,» a conversion which led to his resolve to attack the established church, and hence to abandon philosophy, it is also true that he could limit faith to a negative dialectical movement because he could identify faith and «subjectivity.»

My critique will be from within the context of evolution and dialectic, which both the Marxists and I accept.

Even if we deny that Jesus worked for transformation in the explicit sense of deriving the dialectic of individual and society from social structures, or beginning the process of transformation with changes in property and social relationships, it can not be overlooked that in an indirect sense, the manner in which Jesus thought and acted de facto broke open and transformed the social structures of the world in which he lived.7

In the Hegelian dialectic, God as Idea had to externalize itself into Nature (Man) which then must be negated in order that the third moment, the Absolute Spirit, may emerge and be fulfilled.

It is true of Aristotle too: the dialectic of act and potency that, for sublunary beings, is inseparable from decay and death, or the scale of essences by which all things — especially various classes of persons — are assigned their places in the natural and social order.

which is a process of dialectic mediation, leaves us with the impression of abstractness; cf. Kline (1990) 150 - 151.

Which means that at the beginning of the twenty - first century we are, if we would reconstitute the experiment, returned to the founding dialectic between contract and covenant.

Rather, I argue that the profound and seemingly unmanageable pressures which marriage faces are a spiritual and not a psychosocial matter, one having to do with questions of human destiny: are we to live for ourselves, or for others, or for both in some yet undiscovered dialectic of being?

Any attempt to break loose from the path set out by Schleiermacher and to find a way in which to make the transcendent God our subject, rather than some aspect of ourselves, could be called an apophantic theology, standing as it does in that tradition of paradox or dialectic that marked the Cappadocian theologians and has always been a part of the theological tradition.

In the violent polarity which has developed between the eastern and western blocs we see the way in which people fall off to one side or the other of the dialectic of human existence.

What is lacking in this otherwise helpful summary is reference to another Sabbath - oriented dialectic of «event interpretation» which Scripture suggests.

However, it is certainly very much to be desired that a sober thinker would for once explain how far this purely logical process, which recalls the grammatical rule that two negatives make an affirmative, and the mathematical rule that two minuses are a plus — how far, I say, this logical process is valid in the world of reality, in the world of qualities; whether after all the qualities are not subject to a different dialectic; whether in this case «transition» does not play a different rôle.

In the whole dialectic within which it acts there is nothing firm, what the self is does not for an instant stand firm, that is, eternally firm.

The dialectic, according to Hegel, is the process in which any social or intellectual state contains an essential contradiction.

By the next century, however, the dialectic of classical theoria was evident in the scholastic conceptualism which put concepts and logic before understanding, so that knowledge was misunderstood as an intuition of nexi between concepts.

This dialectic provides categories, within our contemporary context, for discerning how communal expressions, when they are cut off from transformative communal experiences, become «objective» and «institutionalized» in ways which dichotomize subjects and objects, experiences and expressions.

Modernity, with its enthronement of «progress through technology» is, however, the concrete economic, social, political, cultural, and ecclesial orders against which liberation theologies direct their intellectual and religious dialectics.

(4) But this double character of the formation of the text, as well as its interpretation and reception, is a dialectic in which the act of faith persists and evidences from start to finish the guidance of God's Spirit of truth (Brueggemann).

It is that sequence, Dialectic of pure reason — Dialectic of practical reason — philosophy of religion, which we must now scrutinize.

That goal is the expression, on the level of duty, of the demand, the claim — the Verlangen — which constitutes pure reason in its speculative and practical use; reason «demands the absolute totality of conditions for a given conditioned thing» (beginning of the Dialectic of the Critique of Practical Reason).

It is indeed this capacity to exist, by belonging to a system of freedoms, which is postulated here; thereby is concretized «that perspective» (Aussicht), evoked from the beginning of the Dialectic, that view «into a higher immutable order of things, in which we already are, and in which, to continue our existence in accordance with the supreme decree of reason, we may now, after this discovery, be directed by definite precepts» (p. 112).

This is not only an example of duty, in which case it would not exceed the Analytic, but an ideal exemplar of the highest good, in that this Idea illustrates the resolution of the Dialectic.

Thus is posed in radical terms the question of the real causality of our freedom, the very same freedom which the Practical Reason postulated at the end of its Dialectic.

That this postulated freedom is indeed freedom according to hope is, to my mind, what the other two postulates which frame it signify (following the order of the three parts of the Dialectic of the Critique of Pure Reason, which runs from rational psychology to rational cosmology and to rational theology).

The Two Dialectics result from this initial division between Denken and Erkennen; and, with the two Dialectics, is thus born the question which sets in motion the philosophy of religion: What can I hope for?

The logic of testimony is thus framed by rhetoric considered as «counterpart» (antistrophos) of dialectic.5 But dialectic is the logic of only probable reasoning, that is, the majority of which contains truths of opinion agreed to by most men and most often.

Such is the strange «juridical mystique «13 in which the Johannine dialectic of testimony has come to be registered.

Of course, he perceives our own time as one in which historical roots are not available, but he has generalized this particular situation which he finds in Western civilization into a universal dialectic, or perhaps more properly antagonism, of the past and present.

At the same time I find that he has adopted a rigid dialectic that forces reality into patterns to which it does not correspond.

Apart from the initial conviction that knowledge is consummated in communion the dialectic of interpretation does not climax in transcendence but only reversal, in an infinite series of reversals: the antithesis simply becomes a new thesis, which is displaced by a new antithesis, ad infinitum.

It has to do with the dialectic of self and God and not with the accommodation of God to the values of this world, nor is it a celebration of religion (which is adjustment of God to the spiritual advantage of the believer).

The dialectic of faith is the finest and most remarkable of all; it possesses an elevation, of which indeed I can form a conception, but nothing more.

While Catholicism presents a «linear» framework in which the Christian journeys in progress toward holiness, Lutheranism posits a «dialectic» one which precludes any self - perfecting tendencies.

(We have already spoken of K. Barth's attempt [which indeed goes too far] to place a positive valuation in dialectic fashion alongside the negative valuation of death.)

It is this dialectic of the love which can not accept communion with another, but tries to become absolute which lies in the depths of sin as hubris.